The Good of Early Obedience, Chapter 5
CHAP. V.
The Doctrine laid down, Chriſt hath his Yoke. What it is. The Nature and Properties of this Yoke. Why the Commands of Chriſt are called a Yoke.
WHen I entred upon theſe words the laſt year on this occaſion, I told you of a threefold Yoke, that it is good for a man to bear in his youth.
The Yoke of Affliction.
The Yoke of Conviction by the Spirit.
The Yoke of Subjection to Jeſus Chriſt.
The Yoke of Affliction I have ſpoken to, and ſhewed you the good of bearing that betimes. I have alſo ſpoken of the Yoke of Conviction of ſin, and have ſhewed you that every one that would be ſaved, muſt come under this Yoke of the Spirit; and that this Yoke is neceſſary to prepare the Soul for the Yoke of Chriſt. I now therefore am to ſpeak of this Yoke. And the Doctrine upon which I ſhall found my diſcourſe ſhall be this.
Doct. That it is good for young ones to come under the Yoke of Chriſt betimes.
I ſhall ſpeak to the Doctrine in theſe parts.
1. That Jeſus Chriſt hath his Yoke.
2. Why are the Commands of Chriſt called a Yoke?
3. Why is it the concernment of every one to take up the Yoke of Chriſt in his Youth?
4. Remove ſome ſtumbling blocks out of the way of this duty.
5. Bring home all to our ſelves by application.
1. That Jeſus Chriſt hath his Yoke. For he is a King, as well as a Prieſt and a Prophet. As he redeemed us by his Blood, ſo he rules us by his Power. As he is a Prieſt upon his Throne, Zech. 6.13.ſo he ſits and rules upon his Throne. And therefore in Revel. 1.13. he is deſcribed as cloathed with a garment down to the foot, and girt about the paps with a golden girdle. Theſe long garments were eſpecially uſed by two ſorts of perſons, Kings and Prieſts (as you may ſee by comparing Iſai. 22.21. with Mark 12.38.) So that it ſets out his Dominion joyntly with his Satisfaction and Interceſſion. Theſe Offices are for ever united in Chriſt; they may be diſtinguiſhed, but cannot be divided. He is a Prieſt to none where he is not a King; there can be no ſharing in his Mercy but by ſubmitting to his Authority. The benefit of his Death and Blood is limited to the acknowledgment of his Scepter. Where Chriſt cannot be a Head, he will not be a help; where he cannot rule, he will not relieve; where he can be no King, he will be no Jeſus. Thoſe mine enemies that would not that I ſhould reign over them, bring hither, and ſlay them before me, Luke 19.27. Slight his Power, and you incur his diſpleaſure; reject his Authority, and you become Traitors to his Crown; and that is death without mercy. He pardons none whom he doth not rule, ſaves none that do not ſubmit.
But here are two Queſtions.
1. What is this Yoke of Chriſt?
2. Why is it called a Yoke?
Queſt. 1. What is this Yoke of Chriſt?
Anſw. It conſiſts of his Commands, eſpecially thoſe Conditions which the Lord Chriſt puts upon every ſoul in order to the obtaining of that Salvation and Glory which he hath purchaſed. For Chriſt hath not ſo purchaſed Salvation for any, as that they ſhould be ſaved meerly upon the account of his Death. There were certain Terms and Conditions of Salvation agreed upon between the Father and the Son in that Covenant of Redemption that paſſed between them, and none can be ſaved by all which Chriſt hath done and ſuffered, but upon theſe Conditions, and they are, Self-denial, Faith, Repentance, taking up the Croſs, Obedience, all the neceſſary duties of Religion. Theſe are the unalterable Conditions of Life and Salvation; and theſe Conditions of Salvation are the Yoke of Chriſt. Take my yoke upon you, Mat. 11.29. And this Yoke is variouſly expreſſed in Scripture, ſometimes it is called a Way: The way of the Lord, Prov. 10.29. The way of righteouſneſs, Prov. 8.20. The way of holineſs, Iſai. 35.8. The good old way, Jer. 6.16. The way everlaſting, Pſal. 139.24. Sometimes it is called a Burden, Mat. 11.30. Revel. 2.24. Sometimes it is called a Rule, Gal. 6.16. Phil. 3.16.
But moſt commonly this Yoke is called a Law, and ſo points to the Soveraignty of God over man in common with the reſt of the Creatures. For all Creatures that ever God made are under a Law. The moſt glorious part of the Creation of God was the humane Nature of Chriſt, and yet that was made in a ſtate of ſubjection to a Law; Made under the Law, Gal. 4.4. The Scriptures ſpeak of three Heavens, the airy Heaven, the ſtarry Heaven, and the third Heaven, 2 Cor. 12.2.called the Heaven of heavens, Deut. 10.14. and all the Creatures in each Heaven are under a Law.
Look into the Heaven of heavens, there dwell the Angels and bleſſed Spirits in a ſtate of Glory, but yet it is a ſtate of ſubjection and obedience; they are all under a Law; they have many immunities we have not. They are freed from all infirmities of the fleſh, from the neceſſities of meat and drink, freed from dying; but they are not freed from homage and duty to God. They are under a Law there: Pſal. 103.20. Bleſs the Lord ye his Angels that excel in ſtrength, that do his commandments, hearkening to the voice of his word. Their ſtate of Happineſs doth not exempt them from obedience, therefore they owne themſelves our fellow-ſervants,Rev. 22.9. Revel. 19.10. I am thy fellow-ſervant: And that petition in the Lords Prayer,Mat. 6.10. Thy will be done in earth as it is in heaven, ſhews that they are under a Law of obedience, though in a glorified ſtate.
Look into the ſtarry Heaven, and all the Hoſt there are under a Law; Sun, Moon, and Stars obſerve their courſes, and vary not from their appointed motions, He hath made a decree which ſhall not paſs, Pſal. 148.6.
Look into the lower Heaven, and you ſhall find a governing Law there: Pſal. 148.8. Fire and hail, ſnow and vapor, ſtormy wind fulfilling his word. Who can govern the wind that blows where it liſts? Joh. 3.8.or give a Law to an unruly tempeſt, that bears down all before it? and yet theſe fulfil his word. He makes the ſtorm a calm, Pſal. 107.29.
Look lower to that raging and unruly Element, the Sea; no Potentate on Earth can bridle one wave. Xerxes preſumed he could tame the Hellespont, but it knew not his power, nor felt his wrath; neither could his three hundred ſtripes allay the fury of its waves, nor his fetters, thrown in, bind it from raging.
It is ſtoried of Canutus our Daniſh King, that when his Courtiers would have flattered him into a belief of a kind of Omnipotency in him, he cauſed his Chair to be ſet by the Sea-ſhore at time of flood, and ſitting down commands the Sea thus, I charge thee come not upon my Land, nor wet my Robes. But the Sea coming on, without regard to his Command, made him glad to retreat, whereupon he crys out, How vain and weak is the power of Princes.
None but God can ſet bars and doors to it, as it is Job 38.10. And what are theſe bars and doors? not the ſands, nor banks, nor rocks, ſo much as the Law of Heaven; for ſo it follows in the next words, Hitherto ſhalt thou come, but no further, and here ſhall thy proud waves be ſtaid, v. 11. This is the bound it can't paſs over, other banks and bounds it can, and hath paſſed, as in Noahs Deluge, Hiſtory reports of many ſad inundations of the Sea, no bound can hold it but this Law of Heaven: Thou hast ſet a bound that the waters may not paſs over, that they turn not again to cover the earth, Pſal. 104.9.
So that all Creatures are under a Law according to which all their motions are guided and governed. Now theſe Laws differ according to the differing nature of the Creatures that are under them, all are not capable of Moral government, but Man is, being a creature fitted with intellective and elective powers; Therefore the Law by which he is governed is the Moral Law, with the ſuperaddition of Gods revealed will to all that are under the Goſpel.
And the will of God is revealed two ways, in his Word, and in his Works. The one is voluntas de nobis, Gods will concerning us: The other is voluntas in nobis, his will in us, to be done by us; in the one conſiſts our active obedience, in the other our paſſive; active obedience reſpects his Precepts, paſſive reſpects his Providences; and obedience is as truly manifeſted in the one, as in the other; in patience as in Holineſs; for as in Holineſs we owne God as the ſupreme Law-giver, ſo in patience we owne him as the ſupreme Lord, who hath abſolute Dominion over all Creatures and all Events. And this is the Yoke of Jeſus Chriſt.
And it hath ſix eſſential Properties belonging to it, which do ſo deſcribe the Nature of it, as that it may be diſtinguiſhed from all other Yokes.
First, It is a pure Yoke: and needs it muſt; for it is a Yoke put on us by that Law which is a Tranſcript of the Holineſs of God. The Apoſtle James calls it, pure Religion, Jam. 1.27. And it is ſo, whether you look to its Precepts or its Promiſes.
Firſt, To its Precepts, The commandment of the Lord is pure, Pſal. 19.8. Holy, juſt, and good, Rom. 7.12. No Doctrine ſo holy, no Precepts ſo pure.
Secondly, To its Promiſes: They are pure Promiſes.
Firſt, In regard of the matter of them: they do not flatter us with ſenſual delights and brutiſh pleaſures,1 Pet. 1.4. but ſecure to us an undefiled inheritance; not a Turkiſh Paradiſe full of ſwiniſh ſenſualities, but a ſinleſs felicity made up of viſions of God and likeneſs to him.
Secondly, In regard of the end and deſign of them, which is to purifie the heart, and promote the ſanctification of the whole man. He hath given us exceeding great and precious promiſes, that by theſe you might be partakers of the divine nature, 1 Pet. 1.4. No Religion in the World can rightfully lay a claim to this Character of a pure Religion, but the Chriſtian Reformed Religion.
Compare it with the Religion of the Jews, the moſt like to be a perfect Religion of any, becauſe it was a Religion of Gods ſetting up; but yet that had its imperfections, their Sacrifices, wherein it chiefly conſiſted,Heb. 10.1. could not make the comers thereto perfect; and therefore it is done away.
Compare it with the Religion of the Heathens: And how corrupt hath that been in all ages and in all parts? What a numberleſs number of Gods have been found among themaVarro reckons up more than 30000.? Some worſhipping dead men for GodsbAs Belus (or Bel, or Baal) whoſe image was ſet up after his death, by his Son Ninus, who was the firſt Idolater, Diodor. Plutarch ſays the Egyptian God Oſyris, was a man; ſuch was Saturn, made a God by his Grandſon Faunus: ſuch was Mercury, Vulcan, Apollo, Mars, &c. Cicero, in his Book De Natura Deorum, ſhews that all their Gods were but men.. Some worſhipping dumb CreaturescAs the Egyptians, &c.. Some worſhipping Sun, Moon, and StarsdAs the Arabians, &c.. Some worſhipping Herbs and Plants. And ſome worſhipping Devils, it is a filthy Religion making Gods of them who made themſelves DevilseAs the Americans, and the old Romans and Grecians under the name of Pluto, Proſerpina, Cerberus, &c..
Compare it with the Mahumetan Religion, and what is that, but a mixture of Jewiſh, Heatheniſh, and Popiſh vanities, little of truth to be found in it. A Religion not known in the World till 600 years after ChriſtaMahomet was born under Mauritius the Emperor, An. Chriſti 591.. A Religion deviſed by Mahomet bWith the aſſiſtance of Sergius, a Neſtorian Monk, and ſome other Jews and Hereticks.that Impoſtor, and made up for the moſt part of fooliſh Precepts, and as ridiculous rewardscTo the obſervers of his Laws he promiſes a Paradiſe furniſhed with pleaſant rivers, fruitful trees, ſilken carpets, beautiful women, choice muſick, good chear, rich wines, &c., deſigned chiefly to gratifie the fleſh.
Compare it with the Popiſh Religion, and how much more pure is it than that both in Doctrine, Worſhip, and Diſcipline?
Their Doctrine is impure: It is in many things contrary to the Scriptures, as about Venial ſins, Merits of Works, Supererogation, forbidding to Marry, their ſeven Sacraments, Purgatory, &c.
And in ſome things it is contrary to reaſon and ſenſe, as in that ridiculous Doctrine of Tranſubſtantiation.
Their Worſhip is impure, witneſs their Prayers to Saints and Angels; their Image-worſhip, their making their publick Prayers in a Language the people understand not; their Maſſes, their denying the Cup in the Lords Supper to the people.
Their Diſcipline is impure; for whereas the Church is to be governed by Chriſt his Laws only, they have contrived a Diſcipline of their own, and make their Canons and Conſtitutions to take place of the appointments of Jeſus Chriſt; thus the man of ſin ſits as God in the temple of God, 1 Theſſ. 4.4. O what a corrupt, filthy Religion is that of Rome! an intolerable Yoke, and therefore our Forefathers did righteouſly caſt it off, and never let us their children any more put it on.
Secondly, This Yoke of Chriſt is a spiritual Yoke, it reacheth the ſoul as well as the ſenſes. There is an intra as well as an extra, an internal power binding the heart, as well as an external that aweth the outward man. The Laws of men have no ſpiritual power, they govern the outward man, but can't reach to the heart and conſcience. A man may love ſin, meditate miſchief, think treaſon, and yet liable to no humane Law without overt-acts: But Chriſt's Law reaches the inwards, it is the diſcerner of the thoughts and intents of the heart. It binds the ſoul to its behaviour,Heb. 4.12. as well as the ſenſes: ſo that a man may be a tranſgreſſor of the Law, though he refrains all open wickedneſs. For the Law is ſpiritual, Rom. 7.14. and therefore requires not only outward obedience in word and deed, but inward, in mind and heart.
Thirdly, It is a ſtrict and abſolute Yoke, it lays the ſoul under an abſolute ſubjection, allows of nothing to be done but what is according to the will of God; what God doth either command or warrant; nor doth it abate ought of what God would have performed. Though the Grace of the Goſpel paſſes by many ſins,Rom. 5.16. the free gift is of many offences to juſtification, yet the Precepts of the Goſpel allow of no ſin: Though the young Man kept many commands, yet becauſe he failed in one thing (one thing thou lackeſt) all was nothing.…k 10.21.
The Covenant of Works did not require a more ſtrict obedience, when it was for life, than the Law of Chriſt doth. It leaves the Creature no liberty for the leaſt ſin. It is a yoke of abſolute ſubjection without conditions or reſerves; and when we give up our ſelves to the government of the Divine will, it is to a ſubjection that is abſolute; we are to have no other God, Exod. 20.3.he is to be Lord alone. If you have a ſervant, and bid him do this or that, it may be he will tell you, it is not my work, it was none of my bargain; I am content to ſerve in the Chamber, but not in the Kitchin; or to be your Steward, but not to ſerve in the Stable. But the yoke of Chriſt admits of none of theſe conditions, for the Law is indiviſible. You may number the commands, but you may not divide them, for they are but the various ſignifications of the ſame Divine will. The Precepts of the Goſpel are not to be taken disjunctim, but completive, not ſingly, but all together; and ſo they make one intire Law of Righteouſneſs: And therefore he that wilfully ſlights any one command of Chriſt, breaks the yoke; he violates totam legem, Jam. 2.1.though not totum legis, the whole Law, though not every command. As he that breaks one link, breaks the whole chain. Or as he that breaks a mans arm, wrongs the whole man, though he doth not break every limb.
Fourthly, It is an extenſive Yoke. It comprehends the whole of mans obedience. It preſcribes every duty; we have no need to run to humane inventions to direct our obedience; both the credenda and the agenda, whatever is to be believed and done in order to life eternal, is preſcribed in the Word. Thy commandment is exceeding broad, Pſal. 119.96. Will you ſee in a few things where the latitude of it lies?
Firſt, It reaches from Heaven to Earth. It directs our carriage and behaviour to God and man, and teaches us to keep a conſcience void of offence towards both. The grace of God that brings ſalvation— teaches us to live righteouſly, and godly in this preſent world. Tit. 2.11, 12.Holineſs to God is not enough without Righteouſneſs to man, nor righteouſneſs to man without holineſs to God; that obedience doth not anſwer the end of the command that is not extended to both; ſome will make conſcience of the firſt Table and not of the ſecond, and ſome are ſecond Table Chriſtians but not first. Some are ſtrict in their devotions, but very unrighteous in their dealings. They will not bow to an Idol, nor allow of the inventions of men in the worſhip of God, but yet make no conſcience of breaking the commands of God that are given to govern their dealings with men; they will not neglect an Ordinance, nor ſwear an Oath, but yet will lie and deceive, be uncharitable and cruel, forgetting that command of God to deal juſtly and love mercy. Mic. 6.8.As if that Law of loving thy neighbour as thy ſelf, were abrogated, to let in a liberty for ſelf to compaſs its own ends upon all, without regard to any.
On the other hand, ſome are very juſt and equal in their dealings with men, but very neglectful and regardleſs of God; they will not bow down to a Harlot, but yet will bow down to an Idol. They will not defile their bodies with fornication and uncleanneſs, and yet, in love to an unclean worſhip, drink daily of the wine of Babylons fornication; Rev. 17.2.they will not wrong their neighbour of a farthing, and yet ſtick not to rob God of all that truſt, love,Iſai. 30.10. fear and worſhip that is due to him; they will not lye nor deceive among men, and yet love a lying and deceitful Religion. This is the faſhion of the world, to be in with one duty, and out with another. Some labour to keep conſcience void of offence to man, but not to God; and ſome labour to keep conſcience void of offence to God, but not to man; but the yoke of Chriſt extends to both, it lies equally on both ſhoulders, and teaches how to keep a conſcience void of offence both towards God and man.Acts 24.16.
Secondly, This Yoke is extenſive in regard of the ſubject. It reaches to every man, and to every thing in man.
Firſt, To every man; to every age of man, young and old, children and fathers, tender years and gray hairs, it doth not only lay duty upon young ſhoulders,Eccleſ. 12.1. Remember thy Creator in the days of thy youth, but upon old ones too, They ſhall bring forth fruit in old age.Pſal. 92.14.
To every Sex; male and female, young men and maidens, as David ſays Pſal. 148.12. and therefore the fourth Commandment is,Exod. 20.10. Thou nor thy ſon, nor thy daughter, thy man-ſervant, nor thy maid-ſervant.
To every Eſtate; this Yoke of Chriſt reaches duty to them that are out of the Yoke, and under the Yoke; to the unmarried and to them who are married. As the unmarried are to care for the things of the Lord, 1 Cor. 7.32, 34.ſo are the married alſo, 1 Cor. 7.29. And therefore it is charged as a great ſin upon him who, when he was invited to the Wedding-ſupper, refuſed the Call of Chriſt upon that pretence, I have married a wife, and therefore I cannot come, Luke 14.20.
To every degree and rank of men; high and low, rich and poor, great and ſmall,Pſal. 148.11. Kings of the earth and all people. The Law of Chriſt lays the ſame Yoke upon all. There are none below it becauſe of their meanneſs, none above it becauſe of their greatneſs. Some plead priviledge and exemption from humane Laws, and therefore they are compared, as Solons Laws were, to Spiders webs, wherein the leſſer flies are intangled and held, but the great ones break through. But there are none can plead priviledge, or pretend immunity from the Law of Chriſt; for it extends to every man.
Secondly, It extends to every thing in man. To the outward Members and inward Faculties.
To the Eye; He that looks on a woman to luſt after her, committeth adultery in his heart, Mat. 5.28. To the Ear; Incline your ear, and come to me, hear and your ſouls ſhall live, Iſai. 55.3. To the Tongue; Let no corrupt communication proceed out of your mouth, Epheſ. 4.29. Let your speech be alway with grace, ſeaſoned with ſalt, Coloſſ. 4.6. To the Hands; Let him that ſtole, ſteal no more, but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth, Epheſ. 4.28. To the Feet; Thy word is a lamp to my feet, and a light to my path, Pſal. 119.105.
And to the inward Parts alſo.
To the Ʋnderſtanding. Through thy precepts I get underſtanding, Pſal. 119.104. To the Will. Thy people ſhall be willing in the day of thy power, Pſal. 110.3. To the Conſcience, for that is guided by the Word, and accuſes or excuſes according to the Word. Conſcience is a rule ruled, but it is the Law of God that is the rule ruling. To the Affections. It teaches us what to love and what to hate; what to deſire and what to eſchew. How to rejoyce and how to mourn; what to hope after, and what to fear.
God is to be the object of ſome affections, as love,Col. 3.2. deſire, hope, joy, and delight. And ſin of others, as anger, hatred, ſorrow, and fear: and both ſorts are under the directions of the Word.
Nay it extends to the very Thoughts. To world…y thoughts, carking thoughts, Matt. 6.25, 28, 31, 34. To vain thoughts, Jer. 4.14. To evil thoughts, Matt. 9 4. And ſo brings every thought into captivity to the obedience of Chriſt, 2 Cor. 10.5. Thus every thing in man comes under the Yoke of Chriſt.
Thirdly, This Yoke of Chriſt is extenſive as to the Commands, it reaches to every Command.
Firſt, To relative Precepts as well as abſolute. It doth not only teach us to hear, and pray, and repent, and believe, and love God, and ſerve him, but it extends to every relative Duty. It teaches men ſubjection to Rulers, and Rulers their duty to their Subjects. It teaches Parents how to govern, and Children how to obey; it teaches Maſters how to command, and Servants how to ſubmit. It inſtructs the Huſband how to love, and the Wife how to be ſubject. It teaches Miniſters how to guide and watch, and their People how to obey and ſubmit. It lays a ſpecial Law upon every perſon to fill up his relation with all becomingneſs; it allows no churliſh, ſour, moroſe carriage in Superiors, to them that are beneath them, nor any unfaithfulneſs, or diſobedience in Inferiors, to them that are above them.
Secondly, It reaches to poſitive Precepts as well as negative, and ſo provides againſt our ſinful omiſſions, as well as againſt our carnal practices. Negatives in Religion are not ſufficient, though few go farther; like the Phariſee, Luke 18.11. not oppreſſive, not unjuſt, not unclean: But alas this will not ſerve turn; the barren tree, that bears no fruit, is as well cut down (Luke 13.7.) as the tree that bears evil fruit (Matt. 3.10.) The rich man was caſt into Hell, not for oppreſſing Lazarus, but for not relieving him; he did not exerciſe cruelty, but he ſhewed no mercy. Not only the evil ſervant is caſt into Hell for perſecuting his fellow-ſervant,Mat. 24.49. (as many now a-days do) but the ſlothful ſervant hath the ſame doom that hid his talent in a napkin.Mat. 25.30.
Our obedience ſhould carry a correſpondency with Gods mercies, which are not only privative but poſitive. He hath not only delivered us from Hell, 1 Theſſ. 2.12.but called us to his Kingdom and Glory. And Chriſt is not come only to ſave us from death, Joh. 3.16. Joh. 10.10.but come that we might have life. God promiſeth Abraham to be his ſhield and his exceeding great reward, Gen. 15 1. A ſhield, to keep off all evil; an exceeding great reward, in the communication of all good. Thus Grace is intirely diſpenſed in poſitive mercies as well as privative; and our obedience ſhould be proportionable. We ſhould not only abſtain from ſin, but exerciſe our ſelves to godlineſs. 1 Tim. 4.7. Amos 5.15. Rom. 12.9.Therefore every command of God is poſitive as well as negative, it hath a Precept as well as a Prohibition, if not in expreſs terms, yet in ſenſe and meaning. When he forbids ſin, he doth therein command all contrary duties, that we may as well owne God, as abandon luſt; and keep up a fellowſhip with him, as well as break our confederacy with corruption.
Thirdly, It reaches to commands for ſuffering as well as commands for doing. For you muſt know that the Croſs of Chriſt is a part of the Yoke of Chriſt. If any man will come after me, let him deny himſelf, and take up his croſs, and follow me, Matt. 16.24. We are called to the fellowſhip of his ſufferings, Phil. 3.10.and a conformity to his death, as well as to the likeneſs of his reſurrection. As there are ſome Commands to direct our obedience, ſo there are other Commands to try the truth of our obedience.Gen. 22.1, 2. Such was that to Abraham to offer up his only Son; and therefore we are not to think it ſtrange concerning the fiery trial which is to try us, but to rejoice in as much as we are partakers of Chriſts ſufferings, 1 Pet. 4.12, 13. Then we bear the Yoke of Chriſt becomingly, when the excellency of the Pearl of price makes us willing to ſell all to make the purchaſe; when we prefer Chriſt and his Croſs before all worldly injoyments, as Moſes did, eſteeming the reproaches of Chriſt greater riches than the treaſures of Egypt, Heb. 11.26.
Fourthly, The Yoke of Chriſt extends to the manner of our obedience as well as to the matter. For it is not enough that the thing we do be good materially, unleſs it be ſo formally. A man may do the ſame thing that is commanded, and yet it may be ſo far from obedience, that he may ſin in the performance. The matter may be good, and yet the circumſtance may turn all to ſin.
Four things muſt concur to make an action truly good, and an act of obedience. The Principle, the Rule, the Manner, and the End.
1. There muſt be a right Principle; there can be nothing well done without it: though there may be much performance, yet there can be no obedience. There may be much doing, but little duty. For actions can riſe no higher than the Principles that produce them. Many do duties from ſelf-love, carnal fear, &c. here the Principle ſpoils the performance; the corruption of the Principle corrupts the action. The Apoſtle hints the true Principle of all obedience in 1 Tim. 1.5. Charity out of a pure heart, and a good conſcience, and faith unfeigned.
2. There muſt be a right Rule; for how can a man go right without a ſure guide? The reaſon of all that falſe Worſhip that is practiſed in the world is, making uſe of falſe rules; he that hews by a crooked line can never make ſtraight work. There are many falſe rules ſet up by men of ignorant and corrupt minds, ſuch as theſe.
Cuſtom and Example of others; this is very unlike to be a right rule, becauſe the way to Hell is moſt beaten. The moſt are found in the broad way that leads to deſtruction. Mat. 7.13.If this be a right rule, a Popiſh Idolater, a Mahemutan, a Heathen hath as good a rule of Worſhip as we.
Some ſet up their good meaning for a rule, but a very falſe one; The Apoſtle Paul had this rule to guide him in his higheſt enmities to Chriſt. I verily thought with my ſelf I ought to do many things contrary to the Name of Jeſus of Nazareth, Acts 26.9. The greateſt perſecution and oppoſition that can be made againſt Jeſus Chriſt and his Diſciples and Followers, may be guided by this rule; The time comes (and truly it ſeems to be now come) that whoſoever killeth you will think that he doth God ſervice, John 16.2. Maximinian the Perſ…cutor thought the blood of Chriſtians to be the moſt pleaſing Sacrifice to his Gods*Chriſtianorum ſangineum Diis gratiſſimam eſſe victimam. Tertul.. O ſancta ſimplicitas! ſaid John Huſs, when, being to be burned, he ſaw a plain Country-fellow, buſier than the reſt in fetching Faggots.
Some ſet up their lusts for a rule; as moſt men ſet up their luſts for a rule of life, ſo ſome men ſet up their luſts for a rule of Worſhip. For what elſe is the meaning of that in Jerem. 50.38. It is a land of graven images, and they are mad upon their idols. What is this madneſs, but only a vehemency of inordinate affection, which carries men head-long after a thing without rule or reaſon? It is the rage of luſt, and ſuch was this madneſs here, they are mad upon their Idols. An idolatrous Worſhip makes a mad world where-ever it is ſet up.
Lust (take it as an act, for ſo I now conſider it) is nothing elſe, but a vehement deſire. And it is either good or evil as the object is, for there is the lusting of Grace, Gal. 5.17.as well as of the fleſh. But it is moſtly in Scripture taken in a bad ſenſe, for thoſe inordinate deſires that tranſgreſs the Laws of reaſon and the rule of the Word.
And theſe luſts are divers*foreign, Tit. 3.3.. There are fleſhly lusts (1 Pet. 2.11.) which lead to the ſatisfaction of brutiſh appetite. And worldly lusts, (Tit. 2.12.) ſo called, becauſe ſtirred up by wordly objects. And there are alſo ſpiritual lusts which are converſant about ſpiritual things. Hence falſe Worſhip is called Whoring, Hoſ. 9.1. Thou haſt gone a whoring from thy God. Jer. 3.2. Thou haſt polluted the land with thy whoredoms. Hoſ. 2.2.And it is called Adultery, Jer. 13.27. I have ſeen thy adulteries, becauſe there is as much ſinful luſt in falſe Worſhip as in carnal Adulteries and Whoredoms. How foul muſt that mans path be whoſe luſt is his rule and guide. Walking after their own ungodly luſts, Jude v. 18. The true Diſciple of Chriſt hath a better rule, he is not guided by his luſt, but by the will of Chriſt. And as many as walk according to this rule, peace ſhall be upon them and mercy, Gal. 6.16.
Some ſet up the Laws and inventions of men for a rule; but this cannot be a right rule, becauſe the Author is fallible. Humane Laws may ſerve the ends of Civil Society, and converſe with man; but are not ſuited to eſtabliſh a Communion with God. He will not be beholden to mans wiſdom to direct his Worſhip†Deus non ex noſtro arbitratu vult à nobis coli, ſed ex ſuo praeſcripto▪ he counts it a vain ſervice when mens poſts are ſet by his poſts, Ezek. 43.8.and their Laws mingled with his Precepts. In vain do they worſhip me teaching for doctrines the commandments of men, Mat. 15.9. Heathens ſhall riſe up in judgment againſt ſuch Chriſtians; God, ſaith Socrates, will be worſhipped with that kind of Worſhip only which himſelf hath commanded*Deus non ſuperſtitione coli vult, ſed pietate. Cicero..
Theſe therefore are all falſe rules, and however men may pleaſe themſelves in ſquaring their lives by them, yet they are but ſo many by-ways to lead us off from our own happineſs. No man can truly obey God that walks by a wrong rule in what he performs; and therefore all falſe worſhip condemns thoſe who practiſe it of deceit and hypocriſie. They pretend to make the will of God the rule of their worſhip, and yet ſet up a rule of their own. And he cannot be upright in the way, who walks by a crooked rule.
3. The manner muſt be right. It is not enough that it be bonum, unleſs it be bene. The manner of doing what we do is as much as the matter done. Moſt men miſcarry herein, they take up in the bare performance of a duty, reſt in the opus operatum, the work done. Like the blind Papiſts who bead out their Prayers, and ſerve God by tale.Prov. 4.23. The heart muſt be watched in every duty, for it is the frame of the Spirit that makes up obedience. And therefore the Precept doth not only preſcribe the Quid, but the Quomoch. It doth not direct the matter only, but the manner too. Thou hast commanded us to keep thy precepts diligently aforeign, valde, vehementer. foreign, that they ſhould be kept exceedingly. Sept., Pſal. 119.4. Curſed is he that doth the work of the Lord deceitfully, Jer. 48.10. He may do the work of the Lord, and yet be curſed for not obſerving the manner as well as the matter bSome preach Chriſt out of envy, Phil. 1.15.. It is not hearing the Word, unleſs we take heed how we hear, Luke 8.18. It is not prayer if it be not fervent prayer cforeign, Jam. 5.16. If prayer be not right, it is Thuribulum ſine prunis, a Cenſer without fire.. Giving is not Charity unleſs there be a drawing out the ſoul to the hungry, 1 Cor. 11.20.Iſai. 58.10. Eating and drinking at the Lords Table is not eating the Lords Supper,v. 27. unleſs it be done worthily, that is, by a believing ſoul in a believing frame. Love to God is not love, unleſs it be with all thy heart, and with all thy ſoul, and with all thy might, Deut. 6.5. Whatever duty we do, it is not ſerving God,Heb. 11.28. unleſs we are fervent in ſpirit ſerving the Lord, Rom. 12.11. It is another matter to ſerve God than the world thinks of. Slightneſs of ſervice implies a degrading God in our conceptions;Joſh. 24.19. it is a ſign we have cheap thoughts of him when every thing ſerves the turn.
4. There muſt be a right end. A man may loſe the prize by ſhooting ſhort, as well as wide of the mark. Shechem ſubmits to be circumciſed, but not as it was a token of the Covenant of God, but as a token of his deſire to be in Covenant with Jacobs daughter;Gen. 34.17, 18, 19. and ſo his end was to gratifie his luſt. Jehu deſtroys the houſe of idolatrous Ahab, a good work, a work to which he was anointed and called of God, and yet God threatens to avenge the blood of Jezreel upon the houſe of Jehu, 2 Kings 9.6, 7.Hoſ. 1.4. A ſtrange thing, that God ſhould anoint Jehu for that work, to ſhed the blood of the houſe of Ahab, and bid him go and do it, and declared his approbation of it, Thou haſt done well in executing that which is right in mine eyes, nay rewarded him for doing it, 2 Kings 10.30. and yet that after all this God ſhould avenge it upon his houſe. What ſhould be the reaſon of this? Becauſe though the work was good, yet his end was bad. It was not zeal for the Lord of Hoſts, that was but in pretence, his end was to get the Kingdom. Plainly then, a man may do what God requires, and yet in the doing of it ſerve his own ends.
Now the Yoke of Chriſt directs our ends, which is, in all things that God be glorified, 1 Cor. 10.31. So that in all theſe inſtances it appears to be a very extenſive Yoke, and ſo muſt the Chriſtians obedience be: Ye are my friends, if you do whatever I command you, Joh. 15.14.
Fifthly, (And it follows from the former) It is a laborious Yoke. Indeed there is a bleſſed reſt our Lord Chriſt hath promiſed to all that put on this Yoke. Matt. 11.29. Take my yoke upon you—and ye ſhall find reſt to your ſouls: that is, a reſt from the dominion of ſin, from the condemning power of the Law, from the accuſations and charges of Conſcience. But it is not a reſt from labour, that is the priviledge of Heaven, they reſt from their labours, Revel. 14.13. Here we labour to enter into reſt, Heb. 4.11. The very notion of taking up the yoke, imports labour and diligence. And ſo do all thoſe imployments to which the Chriſtian calling is compared in Scripture: It is compared to running a race, to wreſtling, to fighting. All works that call for the utmoſt ſtrength, skill, and induſtry. The more ſtrings an Inſtrument hath, the greater art and skill is requiſite to handle it well. A Chriſtian hath more to do than ever Adam in Innocency had, his ſtate is better, but his work is greater. Adam was to obey the Law only; but the Chriſtian is to obey both Law and Goſpel.
Firſt, He is to keep the whole Law, it is to be his Rule as much as it was Adam's, though not upon the ſame Sanction, and ſevere Conditions. Which Command may I break upon the priviledge of intereſt in Chriſt? or refuſe to obey as a part of Goſpel-liberty? And if every Command of the Moral Law requires obedience, as it doth, how great is his Duty! But this is not all. For
Secondly, He owes obedience to the Goſpel too: For this is more peculiarly the Yoke of Chriſt. And how many Duties go to make up Goſpel-obedience! There muſt be believing in Chriſt, repenting of ſin, denying our ſelves, renouncing the world, crucifying the fleſh with its affections and luſts; cutting off the right hand, plucking out the right eye, cleaving to the truths of Chriſt, contending for the Faith, praying in the Spirit, watching in all things, reſiſting temptations, growing in grace, worſhipping God in the Spirit, abounding in hope, rejoycing in Chriſt Jeſus, &c. O how laborious a work is it to take up the Yoke of Chriſt! Indeed Chriſt ſays it is eaſie, Matt. 11.30.my yoke is eaſie: but this is in oppoſition to grievouſneſs, (1 John 5.3.) not to diligence and induſtry. Chriſt quits us of our burden, but not of our duty.
Sixthly, The Yoke of Chriſt is a laſting Yoke; not to be worn at pleaſure and then laid off. I have given you ſtatutes and judgments, ſays Moſes, Deut. 4.5. as the Lord commanded me; and then v. 9. Take heed leſt they depart from thy heart all the days of thy life. And Iſa. 59.21. My words which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed— from henceforth and for ever. The meaning of this promiſe is, that his people ſhall never want the guidance and direction of his Word, and therefore they ſhould always follow the guidance of it. David begs to be taught the Statutes of God for this very reaſon, that he may keep them to the end, Pſal. 119.33. There is no exemption from Duty, no room for intermiſſions in our obedience. Upon thoſe words of Solomon, Eccleſ. 3.1.Eccleſ. 3.1. There is a time for every thing, v. 2.a time to be born, and a time to die; a time to weep, and a time to laugh, &c.v. 4. One hath this obſervation, That there are two things Solomon allots no time for, viz. for ſin, and for ſerving God. He allots no time for ſin, becauſe that ought never to be committed, he allots no time for ſerving God, becauſe that ought never to be neglected. Sin is never in ſeaſon, and obedience never is out of ſeaſon.
It is not enough to ſhew our reſpect to the Command at one time and not at another, it muſt reach to all times;Pſal. 119.20. Pſal. 106.3. Bleſſed are they that keep judgment, and he that doth righteouſneſs at all times. And this ſeems to be the ſenſe of that 119. Pſal. 96. verſ. I have ſeen an end of all perfection, but thy commandment is exceeding broad; the breadth of the Command is ſet in oppoſition to the finiteneſs of all Creature-perfections; it is therefore exceeding broad, becauſe it ingages to that duty that is never throughly finiſhed ſo long as we are in this world. Therefore we are never to be weary of well doing. Gal. 6.9.Why ſhould we? Is not Chriſt as ſweet always at at firſt? The Commands of God as equal? The ways of God as lovely? Heaven as deſirable as ever? However the Yoke of Chriſt be always the ſame, yet a Chriſtian, in regard of himſelf, hath more reaſon to keep it on, than he had at firſt to take it up; becauſe by reaſon of uſe he hath had his ſenſes exerciſed to diſcern between good and evil, Heb. 5.14. He hath had ſuch taſtes of God in the courſe of his obedience, as he was a ſtranger to at the firſt entrance. His experiences are now greater. Chriſt upon tryal is ſweeter, and the recompence of reward is nearer. Your ſalvation is nearer than when ye firſt believed, Rom. 13.11. Therefore there muſt be no declining; The righteous ſhall hold on his way. Job 17.9.He that hath once put his hand to the plow, Luk. 9.62.must not look back; this Yoke, being once put on, ſhould never be put off till God take it off, which e're long he will do; and inſtead of a Yoke upon the neck, put a Crown upon the head, Rev. 2.10.and ſo reward your preſent obedience with an eternal bleſſedneſs.
Thus you have an account what the Yoke of Chriſt is. It conſiſts of the Commands of Chriſt, which are the Conditions of our Salvation. And this Yoke is pure, spiritual, abſolute, extenſive, laborious, and laſting. That is the firſt thing. I will be briefer in the next.
Queſt. 2. Why are the Commands of Chriſt called a Yoke?
Anſw. 1. With reſpect to the corrupt nature of man.
2. With reſpect to the nature of the Commands themſelves.
1. With reſpect to the corrupt nature of man which accounts them ſo. They are the luſts of the fleſh that make Duty a Yoke, or elſe the Precept would be a Law, but no Yoke. As it is the ſoreneſs of the foot which makes the ſhooe a burden, which otherwiſe would be an help. The Angels in Heaven are under a Law, but not under a Yoke; and ſo are glorified Saints; for in them there is no manner of unſuitableneſs to, or regret at the will of God.
Man with reſpect to the Law of God is to be conſidered either as carnal, or converted, unregenerate, or born again▪
Firſt, As carnal and unregenerate; and while he is in that ſtate, the Law of Chriſt is not only a Yoke, but an intolerable Yoke; fleſh and blood cannot bear it, becauſe of that enmity that is between the Law of God and his luſts. He is under the prevalency of a quite contrary Law, the Law of Sin; and where the Law of ſin rules, the Law of Chriſt can take no place; He is not ſubject to the law of God, nor indeed can be, Rom. 8.7. How can an evil tree bring forth good fruit? How can darkneſs have communion with light? How can the old nature do the works of the new creature?
The carnal mind can never bear Chriſts Yoke, becauſe of that oppoſition that is in luſt to the Divine Law; it is not only averſe to it, but adverſe; it doth not only draw the heart from God, but oppoſeth him. Chriſt commands one thing, and the fleſh another; the Command ſays, Mortifie the fleſh; Luſt ſays, Make proviſion for the fleſh; the Command is for ſelf-denial, Luſt is for ſelf-pleaſure; Chriſt is for obedience and holineſs, and therefore Luſt ſays,Luke 19.14. This man ſhall not rule. Becauſe the Law oppoſes luſt, therefore luſt oppoſes the Law,Jer. 23.34. it crys out, The burden of the Lord, Joh. 6.60.it complains of hard ſayings, and grievous commands.
Secondly, Man is to be conſidered as in a regenerate ſtate, which yet is but the imperfection of Grace; for though the new creature hath a perfection of parts, yet it hath not a perfection of degrees, there are remains of corruption in every part; though luſt be dethroned, it is not ejected; though it hath loſt its regency, yet it retains a reſidence; it hath a great power, though not a reigning power; it hath the power of a Tyrant, though not of a King; and often captivates, Rom. 7.23.though it don't command.
Now though ſo far as Grace prevails, the command of Chriſt is no Yoke, no burden, no task; it is a pleaſure and delight;Rom. 7.22. it is no more a Yoke than it is to an Angel in Heaven, or than it was to Chriſt. Is it a Yoke to a man to eat and drink, to take his meals, and ſatisfie his hunger? No more is it to the renewed nature to obey the will of God. I delight to do thy will, O my God, Pſal. 40.8. yet ſo far as corruption remains unſubdued and unmortified in a child of God, ſo far the commands of Chriſt are a yoke ſtill; for though with the mind he ſerves the Law of God, yet with the fleſh he ſerves the Law of ſin, Rom. 7.25. the body of death will not bear the yoke of the Lord of life. And this is the reaſon why the Soul ſo oft crys out and complains of it, becauſe it oppoſes and hinders that ſubjection to Jeſus Chriſt, which the Soul longs and labours to come up to. He would be holy as God is holy, that he might ſtand compleat to all the will of God; but he finds a Law, that when he would do good evil is preſent. Rom. 7.21.
2. The commands of Chriſt are called a Yoke with reſpect to the nature of the commands themſelves, which lay the ſtrongeſt obligation upon the Creature, both as to Sin and Grace.
Firſt, As to Sin: it injoyns the mortifying every luſt, and that upon pain of eternal death, Rom. 8.13.
Secondly, As to Grace; it requires the getting of grace, the growing in grace, the exerciſe of grace, and that through the whole courſe of our lives.
No ſuch tye upon the Soul as the Yoke of Chriſt; therefore ſome ſay Religio is à religando, it is the tye of God upon the Soul; till a man comes under the power of the Precept, he is foreign, we are not foreign but foreign, not without Law but under the Law to Chriſt, 1 Cor. 9.21.